Is a blind person allowed to bring is seeing-eye dog into a
Synagogue so that he can pray?

Norm in Newark writes:

I have a couple of questions which I need clarified relative
to handling pets from a Jewish point of view.

Firstly, I am told that there are certain things that can
and cannot be done on Shabbos with a pet. Can you give me some
directions on whether pets can be handled, walked, petted, etc.
and /or direct me to some literature for clarification?

Along a similar line, as I understand it, it is acceptable
to feed a pet non-Kosher food. However, what is the situation
on Pesach? The pet food which is fed to pets is not normally
for human consumption but it is still technically chametz. Any
thoughts which may help me?

Dear Josh and Norm,

The Jerusalem Talmud (Tractate Megillah) quotes Rav Imi telling
his assistant that if a scholar should visit and need to sleep
in the Synagogue, he should let him, and allow him to bring his
donkey and other objects in as well.

"Certainly a dog is no worse than a donkey, and there are
no greater extenuating circumstances than this, for if we don't
permit him [to bring in the dog] he will never be able to pray
with a minyan nor hear the reading of the Torah...but it would
be best if he sat near the door so as not to create confusion
for the congregation."

Due to a technicality regarding the differences in the assumed-intents
when constructing a Synagogue in Israel as opposed to Chutz L'aretz,
Rabbi Feinstein wrote a decision only for Synagogues in Chutz
L'aretz -- although he also offered an argument that would allow
a seeing-eye dog in a Synagogue in Israel as well.

You are right about pets on Shabbos, Norm. Technically pets are
considered "Muktza." Muktza is a category of Rabbinic
law which forbids handling objects on Shabbos for a variety of
reasons. A main concern which prompted the Sages to consider
something Muktza is that if one is not vigilant when touching
or using the object, he may come to transgress a Biblical commandment.
What Biblical commandments are relevant here? The Torah states:

"The seventh day is a Sabbath for the L-rd your Gd, you shall
not do any creative work, you, your son and daughter, your servant
and maid-servant, your animals, and the stranger that is in your
midst."

This means that an animal is not allowed to transgress one of
the laws of Shabbos, just as a person must not. Obviously, animals
are not obligated to monitor their own Shabbos observance, but
their master is. For example, he may not allow his animal to
carry something in a public area. An animal is allowed to walk
in a public area with protective clothing or a leash which has
a protective purpose, just as a person is allowed to walk outside
while wearing clothes. However, something that is an extra burden
(e.g., a dog ID tag) is forbidden.

Another issue of concern for the pet owner is pet food. A Jew
is forbidden to derive any benefit from either a mixture of milk
and meat throughout the year, or from chametz on Pesach. Your
pet food does not have to be certified-Kosher, but it cannot contain
these ingredients.

As long as we are on the topic of pets and pet food, I thought
to mention Rabbi Pinchas ben Yair's donkey. According to the
Talmud, his donkey would never eat untithed grain. It could sense
that the food was inappropriate and would decline of its own accord,
without being told that it was forbidden. The Jerusalem Talmud
tells us that this is an indication of a righteous person -- that
not only will he never accidentally eat something that is not
proper but even his animal will not.

"Rabbi Zeira said in the name of Rava bar Zimna 'If the earlier
Sages were the sons of angels, then we are the sons of men; but
if the earlier Sages were the sons of men, then we are donkeys
- and not the donkeys of Rav Chanina Ben Dosa and Rabbi Pinchas
ben Yair but like the other donkeys.'"

I liked your last issue of ASK THE RABBI. I wanted to do some
more reading on the subject of Kaddish, but I couldn't find your
reference to your quote about Rabbi Akiva. Also, I remember hearing
that he taught the man "Borchu" instead of "Kaddish."
Please help!

I'm sorry if my source list was unclear. I quoted the secondary
source "Gesher Hachaim" ch. 30, because this Midrash
is quoted in a number of places; and as you rightly noted there
is a question as to the correct text. Some contain the word "Borchu",
and others have the word "Kaddish." I chose "Gesher
Hachaim" because he cites various secondary sources to show
that the Midrash is indeed talking about Kaddish.